First Epistle of John Applied Part 1, Lecture 10

First Epistle of John Applied Part 1 · Lecture 10

p. 179THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 9, 10, 11.

He that ſaith he is in the light and hateth his Brother, is in darkneſs even untill now.

He that loveth his Brother abideth in the light, and there is none occaſion of ſtumbling in him.

He that hateth his Brother is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth, becauſe the darkneſs hath blinded his eyes.

AMong the manifold excellencies of Gods Rom. 7.Rom 7Law this is not the leaſt that it is according to S^t Pauls phraſe, a ſpirituall Law, and that not only effective, becauſe dictated by Gods Spirit, but Objective, becauſe extending to Mans ſpirit. Indeed it is one of the differences between humane p. 180and divine Precepts, that thoſe only reach the outward, theſe the inward man, thoſe only order the converſation, theſe our cogitations; Finally, thoſe take hold of words and works, theſe of thoughts and deſires.

This is evident in matters of Religion towards God: Man requireth the externall obſervance, but Gods internall devotion; Man forbideth prophane Oaths, but God blaſphemous Imaginations: nor is it leſs true, in regard of our duty towards Man. Humane commands inhibit the groſs acts of uncleanneſs; but Divine, luſtfull affections: and to inſtance in no more, whereas only actuall injuries of our Brother, come within the compaſs of Mans cogniſance. God prohibits the very hatred and enjoyneth the contrary affection of love to him, as here we ſee in the words, He that ſaith he is in the light and hateth his Brother, &c.

Having diſcuſſed the firſt generall part of the oppoſition; Part 2.Namely, the ſin briefly ſpecified, He that hateth his Brother, we are now to go on to the other which is the ſtate of the ſinner, as it is largely deſcribed in the 9^th, and 11^th, Verſes.

1. That which firſt occurreth in this deſcription, is the ſinners own imagination, what he fancyeth himſelf to be, He ſaith he is in the light. What is meant by this phraſe of being in the light, needs not again to be inſiſted on. It is as much as to ſay he is in Chriſt, he ſavingly knoweth Chriſt, or he is in a ſtate of grace. This is that which he that hateth his Brother may ſay. Indeed this cannot be in truth: for S^t John ſaith ofNon eſt ſed qui dici. Zanch. in loc. him, He is in darkneſs, and to be at once in the light, and in the darkneſs is impoſſible: but yet he may ſay ſo, though it be not ſo, and that two waies▪ namely, in opinion and profeſſion.

1. He that hateth his Brother may think himſelf to be in the light, and ſo ſay it in his heart: For

p. 1811. He may be acquainted in a great meaſure with the myſteries of Chriſtian Religion, and much converſant in divine ſpeculations, and for this reaſon imagine himſelf in the light. The Phariſees though a generation of Vipers for their venemous nature ſay it of themſelves we ſee, and no doubt as to the letter of Moſes his Law did ſee and know much, ſo may Hypocriticall malicious Chriſtians be verſed in the Theory of Chriſtianity.

2. He may be frequent in Religious performances, and upon this account fancy himſelf to be in the light▪ Iſa. 1. 15.Isa 1:15Thoſe Iſraelites whoſe hands were full of blood, and1 Tim. 3. 1.1 Tim 3:1 therefore their hearts full of malice, made many Prayers, and offered multitudes of Sacrifices. Thoſe Gnoſticks in the Primitive times are Characterized by S^t Paul▪ to be foreign, deſpiſers of thoſe that do good, and ſo void of Chriſtian love, nay, foreign without naturall affection, to wit, towards their fleſhly relations; to be foreign ▪ fierce and cruell in their attempts, yea, foreign, very Devils for the malice of their tongues, and notwithſtanding they were ſuch as had a form of godlineſs, in regard of externall obſervances, and ſo no doubt thought themſelves in the light.

3. He may miſtake his hatred of his Brother, for zeal, his furious perſecution, for a juſt proſecution; and no wonder if he think in this reſpect, his very hatred to be an argument of his being in the light, when thoſe wicked Jews hate and purſue Chriſt even to the death, they plead Blasphemy as the cauſe, and ſo juſtifie the fact: when Saul breathed forth threatnings, andPhil. 3. 2.Phil 3:2 made that havock of the Church, he ſaith of himſelf, that it was in his opinion an act of zeal, concerning John 13. 2.John 13:2zeal, perſecuting the Church▪ our bleſſed Saviour acquaineth his Diſciples, That whoſoever did kill them ſhould think he did God good ſervice; and when men p. 182do in…re c…-rati…ne, nay, religione, rage againſt their Brother, not only out of rationall but religious principles; (to wit, in their apprehenſions,) no wonder if their rage grow very high, and notwithſtanding their opinions of themſelves be very good.

2. And ſurely this being his opinion, no marvell if it be his Profeſſion wherein he glorieth, whereof he boaſteth ſaying it to others, that he is in the light. Indeed ſome there are, who ſay this in profeſſion contrary to their own opinion, their conſciences tell them, they are in the darkneſs of wickedneſs, and yet they ſay, they are in the light of grace, and why this, but that hating their Brother they may with the more certainty and ſecrecy accompliſh their malicious deſigns againſt him.

But though (I hope) the number of theſe is very ſmall, yet many, very many there are, who whileſt themſelves are black with hatred▪ glitter in ſhowes of holineſs, and make great br…gs of their ſanctity, Ficta ſanctitos oculas omnium perſtring it, interim neglecta jacet charitas, …aith▪ Calvin upon this Text … their fancied piety Calv. in loc.… glorious in the eyes of all, whileſt charity lyeth neglected. We ſhall do no wrong either to the Papiſts on the one hand, or Anabaptiſts on the other, if we aſſert them to be haters of their Brethren; the bloudy practices of both do loudly cry it in the ears of God and Man▪ and yet many of theſe think, all of them boaſt themſelves to be in the light of ſanctity, and that they are the Churches of Chriſt.

You have heard what this hater of his Brother ſaith, be pleaſed now to hear what he is, as his ſtate is really & …aithfully delineated by our Apoſtle in three characters▪ And yet before I en…er▪ upon the particulars it will not be amiſs to take notice in generall, how contrary the Apoſtles deſciption is to this Hypocrites opinion, …e ſaith he is in the light, the Apoſtle ſaith, He is in, and p. 183walketh in darkneſs: whereby it appeareth that his opinion is very falſe, becauſe contrary to the judgment of truth▪ and hence the Greek Scholiaſt here ſupplyeth,Oecumen in loc Cypr. adv. Jud. foreign, and S^t Cyprian mentitur, he that ſaith he is in the light and hateth his Brother, lyeth; whence it is eaſie to obſerve,

That the eſtate of a man may be deſperately bad when yet in his own opinion it is excellently good. A man may account himſelf ſilver, whilſt God rejects him as droſs; he may in his own opinion be a Member of Chriſt, and yet in Chriſts eſteem a Childe of the Devill: and whilſt he dreameth that he is in the Book of Life, he may be in Gods account a Reprobate. Weake Chriſtians erring on the right hand, condemne themſelves as if they were in the darkneſs of unregeneracy, when yet God ſeeth the light of his grace ſhining in them. Preſumptuous▪ Hypocrites on the other, applaud themſelves as if they were in the light of grace, when yet God ſeeth them in the darkneſs of unregeneracy.

The Phariſee juſtifieth himſelf, and condemneth the Publican, Chriſt juſtifieth the Publican, and condemneth the Phariſee. Men may be good in the eſtimation of other, yea, and that of good men, whilſt in truth they are bad. So the Angell of the Church of Sardis Rev. 3. 2. 15.Rev 3:2Rev 3:15had a name that he lived and was dead. Men may be Saints in their own apprehenſions, and yet Devils in Gods ſight. So the Angell of the Church of Laodicea ſaid, He was rich and increaſed with goods, and had need of nothing, when as he was wretched, and miſerable, and poore, and blinde, and naked. Take we heed how we give credit either to the faire applauſes of men, or the ſmooth dictates of our own hearts, which being deceitfull, ſooth us up as if we were in the light, when yet we are, and walk in darkneſs.

This being promiſed come we to a particuler view of the ſeverall Characters given to him that hateth a p. 184Brother, by which three things are repreſented to us;

His wicked Dispoſition, He is in darkneſs even till now, and again, He is in darkneſs.

His vitious Converſation, And walketh in darkneſs.

His miſerable Condition, And knoweth not whither he goeth, becauſe the darkneſs hath blinded his eyes.

1. That which firſt occureth is his wicked Dispoſition; wherein we have two things conſiderable. The Quality, He is in darkneſs, and the Duration, even untill now.

1. The Quality of his Dispoſition is deſcribed by that ingeminated expreſſion, He is in darkneſs: for the fuller handling of which, take notice firſt of the emphaſis, and then of the meaning of the phraſe.

1. The emphaſis of the phraſe is double;

1. It is obſervable, That our Apoſtle doth not content himſelf to ſay, he is not in the light, but (as Zanchy well obſerveth, exaggerationis gratia, uſeth anZanch. in loc. exaggerrating expreſſion, He is in darkneſs. Indeed the one doth neceſſarily inferre the other, he that is not in the light, muſt needs be in darkneſs, ſince the remotion of the light is the poſition of darkneſs, and as the one goeth, the other cometh, but yet this latter is more full: and the Apoſtle that he might let us ſee how groſly ſuch a man is deceived, let us know that he is ſo far from being in the light, that he is in darkneſs, and therefore he is as much miſtaken as if a man in a darke night ſhould ſay it were noon-day.

2. It would yet further be conſidered, that it is not only ſaid of ſuch a man, darkneſs is in him, but he is in darkneſs, even he that loveth his Brother, is not ſo in the light, but that there is a mixture of darkneſs; but he that hateth his Brother is in darkneſs, and ſo withoutBeza in Rom. 8. 8.Rom 8:8 any light. A man is then ſaid to be in the water when p. 184he is covered over with, and ſo as it were under the power of it. So that the phraſe of being in darkneſs is as much as being under the power and dominion of darkneſs: Col. 1. 11.Col 1:11according to that phraſe of S^t Paul, where he ſaith, Who hath delivered us from the power of darkneſſe.

2. And now the meaning of the phraſe (if we conſider what is already aſſerted to be intended by light,) appeareth in plain terms to be this, He that hateth his Brother is in a ſtate of ſin, under the dominion of iniquity, a ſlave of Satan, or in one word, an unregenerate Man.

To this purpoſe it is that S^t Paul ſpeaking of himſelf and the reſt of the Chriſtians before their Converſion, reckoneth up this as one of the black marks of thatTit. 3. 2.Titus 3:2 eſtate, hatefull and hating one another; and amongRom. 1. 29.Rom 1:29 thoſe many brands by which he Characterizeth the wicked Gentiles, this is one, that they were full of all maliciouſneſs, which afterwards he cals malignity. The malicious man being the true malignant, and ſo deſervedly accounted a wicked man.

Indeed this is ſuch a ſin as rendereth him in whom it raigneth, not only …eſs then a Chriſtian, but worſe Baſ. de ira hom. 10.then a Man. What S^t Baſil ſaith concerning anger, is doubtleſs much more true of hatred, foreign, it maketh a man to degenerate into a wilde beaſt; and therefore ſuch ſinners are compared in Scripture to Tigers, Dragons, Lions, Wolves, and ſuchMarc. Erem. in B. P. like ravenous Creatures: nay, indeed as Marke the Hermite obſerveth they are, foreign, more brutiſh then Brutes, and unreaſonable then thoſe unreaſonable Creatures; for whereas wolves devoure ſheep, but not wolves; yea, for the moſt part Beaſts of the ſame kinde in their way, converſe lovingly together, he that hateth his Brother hateth one of the ſame kinde and nature with himſelf, nay, to p. 185carry it one ſtep lower, it denominateth them not only beaſts but Devils, yea, which is ſtrange, worſe then Devils: and that upon this very account, ſince as Alexander Alenſis hath obſerved, though a Devill hatethAl. Al. de Invid. a man, yet not a Devill, Satan is not divided againſt Satan, whereas Man hateth Man, well might our Apoſtle ſay of ſuch a perſon, He is in darkneſs.

This is that which would be ſo much the rather conſidered, becauſe ſo many judge of themſelves and others by a partiall rule, if they themſelves be free, or they obſerve others to be free from thoſe ſenſuall ſins of drunkneſs, uncleaneſs, vain-ſwearing, and the like, they preſently infer, that ſuch perſons are in a good condition, whilſt yet in the mean time pride, lying, covetuouſneſs, malice, and all uncharitableneſs have dominion over them, whereas in truth, theſe are no leſs workes of darkneſs then thoſe: and therefore S^t Paul reckoneth ſtrife and envy, as well as chambering and wantonneſs, rioting and drunkenneſs, among the number. He that ſtartleth at an oath, and yet belcheth Rom. 13. 13.Rom 13:13forth lies, that abhorreth a Dalilah, and yet maketh gold his darling; he that will not be drunk with liquor, and yet is drunk with hatred, is nevertheleſs a wicked unregenerate perſon. The ſumme is ſwearing, intemperate, unclean Chriſtians are Swine, and lying, covetous, malicious Chriſtians are Dogs: far be it from me to juſti…e the former, nor will I the latter; thoſe are evill, and theſe are not good, for He that hateth his Brother is in darkneſs.

2. The Duration of this Diſpoſition is that which cometh next to be inquired into, in theſe words, Even untill now, that is, Sicut ſemper fuit ſic eſt adhuc; ſo Zanchy, as he was? ſo he is ſtill: he remaineth Zanch. in loc.in darkneſs, etiam ſub Chriſtianiſmo: ſo Aretius; notwithſtanding he liveth in the Sun-ſhine ofAret. ibid. Chriſtianity.

p. 186And there is a threefold reaſon may be given for which our Apoſtle might annex this clauſe.

1. By way of Prevention, To take off that Plea which ſome would be apt to make againſt his accuſation, Doſt thou ſay oh holy Apoſtle, that we are in darkneſs, we have heard thy ſelf and others Preaching Jeſus Chriſt, we believe in his Name, embrace his Doctrine, and is it poſſible we ſhould be in darkneſs? Yes, ſaith our Apoſtle, He that hateth his Brother is in darkneſs untill now, Not only while he was an Heathen, but now he pretends to be a Chriſtian, he is ſtill in darkneſs. Though I 1 Cor. 13. 2.1 Cor 13:2have all knowledg, and faith, yet if I have not charity Aquin. ibid.ſaith S^t Paul, I am nothing, to wit, in eſſe gratiae, I have no being in Chriſt, I am no body in Gods eſteem; thus is it poſſible for a man to be in the light, and yet to be in darkneſs, to inioy the light of the Gospell, and yet remain in the darkneſs of ſin; oh then boaſt not of, nor reſt in externall priviledges, thinke not to ſay we have the Ordinances of Chriſt, we profeſs the Name of Chriſt; we may for all this be as deſtitute of true Christianity, as the very Pagan.

2. By way of Aggravation, To render ſuch an one ſo much the more inexcuſable. He is in darkneſs untill now, that is, though he have enjoyed the means of being in the light, yet he remaineth in darkneſs. Indeed though theſe two be not inconſ…ſtent, yet they are very incongruous; that a man in the night time ſhould be in darkneſs is no wonder; but to be in the dark when the Sun is riſen and ſhineth forth, is ſtrange and ſad: yea, and certainly it were far better never to have the light, then having it to abide in darkneſs: upon this account it is that our bleſſed Saviour denounceth ſo ſevere a woe againſt Capernaum and aſſureth her, itMatth. 10. 15.Matt 10:15 ſhould be more tollerable for the land of Sodom in the day of judgment then for her. In very deed, a Chriſtian hating his Boother is far more vile and abominable p. 187then an injurious Heathen; and by how much his profeſſion is the better by ſo much his ſin is the worſe, and his ſtate the more wicked.

3. By way of Dehortation, From any longer continuance in this ſinfull ſtate, He is in darkneſs till now; and ſurely it is long enough, nay, too long to have beenDan. in loc. ſo till now, ſaltem nunc ſapiat, ſaith Danaeus, let him at length learn to be wiſe, and no longer continue in this eſtate; ſo that our Apoſtle here ſaith implicily Rom. 13. 9.Rom 13:9what S^t Paul ſaith expreſſly. And that knowing the time, it is high time to awake out of ſleep, now that the Gospell is publiſhed, Chriſt is Preached; it is high time to come out of this darkneſs: and as S^t Peter beſpeaketh1 Pet. 4. 3.1 Pet 4:3 thoſe to whom he wrote, For the time paſt of our life it may ſuffice to have wrought the will of the Gentiles▪ ſo S^t John ſeemeth to ſay to theſe malicious Chriſtians, for the time paſt whilſt yet you were in Heatheniſme, it may ſuffice you to have been in darkneſs, will you continue in it ſtill; it is enough, nay, too much, that though the Evangelicall light hath ſhone upon you, you have been in darkneſs till now; let it be ſo no longer, breake of your ſins by righteouſneſs, your hatred by charity, your malice by love, elſe your ſtate is as bad ſtill as ever it was; nay, far worſe then it was in thoſe times, when you heard not of Chriſt at all. So much for the firſt Character; paſs we on from his ſinfull dispoſition to

2. His vitious Converſation, in thoſe words, And walketh in darkneſs. The full latitude of this clauſe will appeare in a two-fold parallel.

1. Walking in darkneſs is a going on in the darke, and ſo intimateth a perſiſting in evill. This is the property of a malitious man to be obſtinate in his wickedneſs▪ Anger is ofttimes ſodain, and ſhort, but hatred is ſetled, andBaſ. de iraâ. confirmed, a paſſion ſaith S^t Baſill, foreign, ſuch as will not admit of a cure. Hence it is, that he p. 188who is poſſeſſed with this ſin is ſeldome reclaimed from it, eſpecially being one who maketh profeſſion of Chriſtianity, and ſaith he is in the light; for as Solomon ſaith, There is more hope of a fool, then of him that is wiſe in his own conceit; ſo there is doubtleſs more hopes of him that is an open prophane ſinner hating his brother, then of him that ſaith he is in the light, and yet hateth him: for whereas the one may probably be brought to acknowledge that he walketh in darkneſs, and ſo be perſwaded to return out of it; the other ſuppoſing himſelf alwayes in the light, is deaf to all admonitions, and ſo walketh on in darkneſs. S^t Auſtin purſuing this Metaphor inreferenceAug. in Pſ. 13. 8.Ps 13:8 to all ſorts of ſinners, ſaith elegantly, Cum peccant, tenebrae ſunt; cum inſuper non confitentur peccata, ſed ea defendunt, tenebrant tenebras ſuas, when men ſin they are in the dark, but when they will not confeſs but defend their ſins, they darken their darkneſs. Thus is it with this ſort of ſinners, every one that hateth his brother is in darkneſs, but he that hating his brother, ſaith he is in the light, and ſo inſtead of condemning, juſtifieth himſelf, both is and walketh on (to wit obſtinately) in darkneſs.

2. Men who walk in darkneſs, wander and ſtumble and fall almoſt every ſtep they take, ſo do malicious men ſtumble and fall into manifold ſins, and wander into ſeverall by-paths of iniquity. That this is here intended, appeareth by the oppoſition; for as where it is ſaid in the preceding verſe of him that loveth his brother there is none occaſion of ſtumbling in him, it implieth not only that he abideth, but he walketh in the light; ſo here, when it is ſaid of the man who hates his brother that he walketh in darkneſs, it implyeth he frequently ſtumbleth at every thing. Solomon ſaith ofProv. 4. 14.Prov 4:14 wicked men in general, their way is as darkneſs, not only dark in the concrete, but darkneſs in the abſtract, nor only that they walk in the dark, but their very way is p. 189darkneſs; it is true of him that hateth his brother in particular, every ſtep he taketh is darkneſs, ſome ſin or other. It is not unworthy our obſervation, that a troup of ſins attend upon hatred in S^t Pauls enumeration,Gal. 5. 22.Gal 5:22 variance, emulation, wrath, ſtrife, ſedition and hereſies, all the curſed brats of this mother. To this purpoſe it is that Cyprian ſaith of this ſin, it is a ſeed of miſchief, Cypr. de zelo & livore.ſeminary of vice, and the matter of much evil; it ſwelleth with pride, imbittereth with rage, prevaricateth by perfidiouſneſs, burneth with anger, and foameth through impatience: Hence Avarice and Ambition, whereby we deſire to equall or rather exceed him whom we hate, in wealth and power: Hence it is that the fear of God is contemned, the commands of Chriſt are neglected, truth is adulterated, unity divided, hereſies and ſchiſmes fomented, yea all manner of wickedneſs committed; yea to carry it a little further, Hence it is not only that he falleth into many ſins, but ſtumbleth in his beſt actions, and thoſe religious ſervices, which ſometimes he performeth, find no acceptance. It is obſerved in the Levitical law, that among other fowls, theLevit. 11. 16.Lev 11:16 Hawk which is the delight of Princes, fed with coſt, and kept with care, is forbidden in ſacrifice; and why? but becauſe it is of a rapacious vindictive nature: Almighty God tells the Iſraelites he will not hea… their Iſa. 1. 15.Isa 1:15prayers, yea his ſoul hated their Aſſemblies: and why? but becauſe their hands were full of bloud: Chriſt adviſeth him who brings a gift to the Altar, to go firſt and Matth. 5. 23.Matt 5:23be reconciled to his brother whom he hath offended, doubtleſs thereby to teach us, that in this ſenſe the gifts of thoſe who live in enmity, are foreign, ſuch as God will not accept.

By all this it appeareth how ſinfull the life of ſuch a perſon is, all his actions being no better then works, and his wayes paths of darkneſs: and oh that the ſinfulneſs of this ſin might ſo much the more exasperate us p. 190againſt it. The name of this Devill may well be Legion, let us then be carefull to caſt him out: indeed the ſaying of Valens is in ſome reſpect true concerning anger, Alienus ab irâ alienus à juſtitià, he that knoweth not how to be angry, will not care to be juſt, but in regard of hatred it is far otherwiſe, and we may ſay Qui non alienus ab odio alienus à juſtitiâ: he that is a friend to hatred, muſt needs be a ſtranger to juſtice. Oh let us conceive a pious hatred againſt this impious and injurious hatred, which whoſoever exerciſeth towards his Brother muſt needs walke in darkneſs.

3. The laſt Character of this ſinner yet remaineth, to wit, his miſerable condition, which is

Propounded in thoſe words, And knoweth not whither he goeth.

Proved in thoſe, Becauſe the darkneſs hath blinded his eyes.

1. The miſery of him that hateth his Brother is aſſerted though briefly, yet fully in thoſe words, He knoweth not whither he goeth, It is a clauſe which ſets forth the ſad condition of this ſinner both directly and collaterally.

1. Directly, This is verified of every wicked man, and in particular of him that hateth his Brother, he knoweth not whither he goeth, and indeed it neceſſarily followeth upon the former, ſince he that walketh in darkneſs cannot know whither …e goeth. ThisZanch. in loc. is true as Zanchy hath well obſerved in a double reference, ad viam, and ad terminum; to the way, and the terme of his walke; he knoweth not where nor whither, neither the badneſs of the path, nor the ſadneſs of the end. The former Solomon affirmeth of allProv. 4. 16. 9. 18.Prov 4:16Prov 4:9Prov 4:18 wicked men, when he ſaith, Their way is as darkneſs, and they know not at what they ſtumble; the latter of the man, who is invited by an Harlot, He knoweth not that p. 191the dead are there, and her gueſts are in the depth of Hell.

But it may be objected, that the perſon of whom the Apoſtle here ſpeaketh, is one who is in profeſſion a Chriſtian, for he ſaith he is in the light, and no doubt is ſo far in the light, as that he cannot but ſee and know that hatred of the Brethren is a deadly ſin, and that whilſt he continueth in it, he goeth down to Hell, how then is it ſaid of him that he knoweth not whither he goeth.

To anſwer this briefly, It is one thing to know, that is, to apprehend; and another to know, that is, to conſider a thing; Indeed it is impoſſible but that ſuch an one ſhould know, and yet as God ſaith of Iſrael in another caſe, Iſrael doth not know, my people doth not conſider; Iſa. 1. 2.Isa 1:2ſo may it be ſaid of this perſon, he doth not know, that is, he doth not conſider whither he goeth: to this purpoſe is Carthuſians note, Quantam damnationem meretur Non attendit triſtem exitum Illyr. in loc. Carthuſ. ibid.non penſat, he doth not lay to heart what damnation he deſerveth, what a danger he encurreth.

His judgment dictateth to him in Theſi in generall, that hatred is a ſin and leadeth to Hell; but when it is to paſſe ſentence in Hypotheſi, in particular, it either denieth the action which is done againſt his Brother, to proceed from hatred; or that though it be a ſin, yet it ſhall not prove deadly to him, becauſe he is in Chriſt already; or becauſe he intends to repent of it before he dyeth; or elſe his judgement not at all taking notice of the obliquity of the work and miſory of the wages, dictateth what the will is about to do, as expedient for the preſent ſatisfaction of that which it intendeth. Sutable hereunto is that note of Eſtius upon my Text; That no ſin is committed, but through Eſt. in loc.a praevious errour of the practicall judgment about that particular Object which the will chooſeth: therefore doth the malicious, yea, every wicked man commit and p. 192perſiſt in his ſin, becauſe he noth dot weigh his actions in the ballance of right reaſon, nor duely ponder either what he doth, or whither he tendeth.

I cannot let this go without this uſefull inference; ſinners conſider ſeriouſly what you do, and think ſadly whither you go, whilſt you go on in your ſins. Reſpice finem, look to the end, is a leſſon which whoſoever learneth not, will in the end prove a foole. No better way to deale by this Serpent ſin, then (as God commanded Moſes in another caſe) to take it by the taile. The verb beginning of repentance is at S^t Peters 1 Pet. 4. 19.1 Pet 4:19Queſtion, foreign, what is the end of a wicked courſe?

But further, This phraſe, not knowing whither he goeth, ſets forth the miſerable eſtate of this ſinner Collaterally, and by way of Alluſion. For

1. He that knoweth not whither he goeth is in an unquiet reſtleſs ſtate, full of fears and cares, and his mind is never at quiet: a fit embleme of a wicked man whoſe name in Hebrew foreign ſignifieth one that is unquiet, and whom the Prophet compareth to the troubled Sea. Iſa. 5. 7.Isa 5:7And eſpecially is this true of the malicious hater, who alwaies carrieth about him that which tortureth him. Indeed what is envy and hatred to the ſoul, but (to uſe S^t Bafils compariſon) as the fretting ruſt to theBaſ. hom. 12. Socrat. in D…og. Laert. iron, and the conſuming moath to the garment? Nay (to borrow Socrates his reſemblance,) what is it, but as a Saw continually cutting, or (to allude to that of our Saviour) a worme ſtill gnawing? In one word, to ſpeak in the Poets language, — Ʋt Aetna ſeipſum, Ovid. Metam.Sic ſe, non alios, invidus igne coquit: like to the mountain of Aetna, the envious man hath a …re alwaies burning within his breaſt, and ſo is never p. 193at eaſe. Upon this account it is that Gregory Nazianzen ſaith of this ſin, that it is both foreign andGreg. Naz. orat. foreign, moſt unjuſt to him that is hated, and moſt juſt to him that hateth, in that diſquietment, with which it perplexeth him.

2. He that knoweth not whither he goeth is uſually deceived in his opinion; when he thinketh he is walking Eaſtward, he walkeſt Weſtward; and whilſt he imagineth himſelf going forward he is going backward. Thus he that ſaith he is in the light and hateth his Brother is deceived: for whereas he ſuppoſeth himſelf in the way to Heaven, he is poſting on to Hell; and truly in this respect he is ſo much the more miſerable, becauſe he bringeth himſelf into a fools Paradiſe, and dreameth that he ſhall be happy.

3. Laſtly, He that knoweth not whither he goeth cannot ſee to avoid, and ſo ofttimes ſodainly falleth into bogs, pits, waters, by which he is deſtroyed and periſheth. Such is the caſe of wicked, eſpecially malicious men, they bring upon thewſelves ſwift and ſodaine deſtruction; and which is very conſiderable, whilſt they plot the ruine of others, they accelerate their own, and the very miſchief which they deſigne for their brethren, falls upon their own heads; and now putting all this together, tell me if he whoſe troubles are ſo diſtracting, hopes deceaving, and dangers deſtroying, be not a miſerable man.

2. The propoſition is diſpatched, He knoweth not whither he goeth. The proofe felloweth, Becauſe the darkneſs hath blinded his eyes; and now our Apoſtle carryeth on the Allegory to the outmoſt, therefore, He that is in darkneſs and walketh in it, cannot know whither he goeth, becauſe, he cannot ſee his way; and therefore he cannot ſee his way, becauſe by reaſon of the darkneſs his eyes are blinded. For the better opening of this clauſe, I ſhall very brieſly conſider theſe particulars;

p. 194The part affected, his eyes. The diſeaſe, blinded. The cauſe, darkneſs.

1. His eyes, that is the part affected, by which no doubt is to be underſtood, the underſtanding. The eye in its proper notion is a part of the body, but Metaphorically the ſoul hath its eyes as well as the body. It is Olympiodorus his note, The members of the outward Olympiod. in Eccleſ.man are aequivocally attributed to the inward. As the excellencies of the greater world are after an higher manner in the leſs; ſo the parts of the body are after a more noble way in the ſoul: what the feet are in the one, the affections are in the other; what the ſtomach is in that, the memory is in this; what the heart is in the one, the will is in the other; Finally, what the eye is in that, the underſtanding is in this. We need no better Expoſitor then S^t Paul, who unfolds the meaning of thisEph. 1. 18.Eph 1:18 Metaphor when he ſaith. The eyes of the underſtanding.

If you inquire after the Analogies, they are both apt and obvious, which I ſhall only mention.

The eye is ſituate in the upper part of the body, the head; and in the upper part of the head: ſo is the underſtanding a faculty of the ſuperiour ſoul, the rationall, and the ſuperiour faculty in the rntionall ſoul.

The eye is the chieceſt of the ſenſes, and the underſtanding is the choieeſt among the faculties, without which the will would be but a brutiſh appetite.

The uſe of the eye is to ſee things viſible, foreign, ſay the Greek Etymologiſts is quaſi, foreign, the chamber of viſion. The underſtanding is that whereby we know and apprehend things intelligible: it is as it were the ſouls window, whereby it receiveth the light of knowledg.

5. Finally, The office of the eye is to guide the motion of the body, to direct our hands in working, and p. 195our feet in walking; ſuch is the office of the underſtanding to order the will and affections, in their inclinations and averſations, to teach us what to chooſe, and what to refuſe, what to love, and what to hate: you ſee how fitly the underſtanding of the mind, is compared to the eyes of the body.

5. The Diſeaſe of this part here ſpecified is blindneſs, the worſt evill that can befall the eye; as rendring it altogether uſeleſs, and the ſtate of the perſon dangerous; a dimme eye may do ſome ſervice by preventing many fals, but a blinde eye expoſeth to continuall hazards: well faith our bleſſed Saviour, if the light (meaning the eye) that is in thee be darkneſs, how great is that Matth. 6. 23.Matt 6:23darkneſs? Yet this is the ſtate of every wicked, malicious man eſpecially, his eyes are blinded, his underſtanding darkned, he knoweth nothing as he ought to know: indeed his left eye is quick ſighted, but hisJer. 4. 22.Jer 4:22 right eye is ſtarke blinde, he is wiſe to do evill, but to do good he hath no knowledg, —Quantum mortalia pectora caecae, Ovid.Noctis habent? ſaith the Poet, how darke a night of ignorance overſhadoweth the minds of mortals? It is not ſeldome that this name of foole is given in Scripture to an evill man; and not without cauſe, ſince he is altogether deſtitute of right reaſon; the Prodigall repenting is ſaid to come to himſelf, whereby is intimated, that whilſt wandering, he was beſides himſelf; thus is the ſinner a foole, a mad man, a blinde man, ignorant of the things which concern his everlaſting peace.

And ſurely if blindneſs of the bodily eye be ſad, this of the ſpirituall is far more dolefull; our bodily eye is common to us with beaſts; our intellectuall, that where by we partake with Angels; and by how much the eye of the minde is better then that of the body, by ſo p. 196much the blindneſs of this is worſe. The bodies eye may be better ſpared then the ſouls; yea, the want of corporall ſight may be a meanes of ſpirituall good; but the want of ſpirituall ſight can be no way helpfull, but altogether hurtfull; yea, which is ſo much the more ſad, whereas the bodily blinde feeleth and acknowledgeth his want of light, the ſpiritually blinde man thinketh that none hath clearer eyes then himſelf. This, Chriſt ſaith of the Laodicean Angell, he knew not that he was blinde: Rev. 3. 17.Rev 3:17and this ſinner in the Text ſaith he is in the light, ſuam ignorans ignorantiam, not knowing his want of knowledg, oh learne we to be ſenſible of, and affected with the miſery of this condition, to have our eyes blinded.

But laſtly, The cauſe of this pernicious diſeaſe would be ſearched into, which we ſhall finde to ariſe principally from our ſelves: it is true, S^t Paul ſaith2 Cor. 4.2 Cor 4 the God of this world (who is the Prince of darkneſs) blinds mens eyes; but chiefly it is the darkneſs of wickedneſs within us, that bringeth this evill upon us. Wickedneſs (ſaith the Wiſeman) doth alter the underſtanding, Wiſd. 4. 11.Wis 4:11and the bewitching of naughtineſs doth obſcure things that are honeſt: to which agreeth that of S^t Chryſoſtome, Chryſoſt. in Mat. 7. hom. 19.Matt 7Sin doth ſo blinde the ſenſes of the ſinners, that ſeeing not the waies of falſhood, they thruſt themſelves headlong therein. The truth is, as the Serpent firſt wrought upon the Woman, and by her upon the Man; ſo wickedneſs firſt worketh upon the affections, and by that upon the underſtanding; nor is it any wonder that when thoſe are perverted, this is blinded. Who can ſee any thing in a troubled muddy water? No more can the underſtanding diſcern aright, when the affections are ſtirred and mudded; what miſts & foggs are to the aire, darkning it, corrupt unruly paſſions are to the mind, blinding it. It were eaſie to inſtance in the ſeverall ſorts of thoſe which the Schooles call deadly ſins, how rayſing a commotion in p. 197the affections they obnubilate the judgment. Olcot upon this account, compareth the luxurious man to blind Sampſon, the gluttonous man to him that was born blind, the ſloathfull man to blind Tobias, the covetous to the blind Beggars, the angry to blinde Lamech, the envious to blind Ely, and the proud man to Senecaes blind ſervant, who would not believe that ſhee was blind, but the houſe darke: certain it is, all of theſe ſeating themſelves in ſome one or other of our paſſions, do not only reign in our mortall bodies, but domineere in our immortall ſouls, miſleading its moſt noble faculty the judgment. Oh what a ſlave is the minde of a covetuous, luxurious, malicious man to his affections, it muſt think, and plot, and dictate, and judge according as they pleaſe: well might our Apoſtle ſay of him that hateth his Brother, the darkneſſe blindeth his eyes.

Nor would it be paſſed by, how the bad effect of this ſpirituall darkneſs, exceeds that of naturall in this reſpect: for whereas the eye of a man may be as good, as ſtrong, as clear in the darke, as in the light, only the darkneſs hinders the exerciſe of the ſight; the malicious man by reaſon of his darkneſs, hath the very ſight of his underſtanding vitiated, indeed, whereas in naturals the ſight is not blinded, but the medium is darkned, in ſpirituals the Medium which is Gods word is not at all darkned, but the Organ is blinded, whilſt the depravation of the paſſion, is the depravation of the underſtanding. As therefore we deſire to have our minds ſavingly enlightned, endeavour we to have our luſts truly mortified, if we would have our judgments even and upright, let us not ſuffer them to be byaſed by any paſſion.

To end all, What ſhould this diſcription of a wicked malicious ſinners miſery, but ſerve as a diſſwaſive from this iniquity? Let no violence be found in our hands, nor hatred in our hearts, eſpecially conſidering, p. 198that we ſay we are in the light, foreign, ſaith one of the Ancients, it is unbeſeeming thoſe who ſing the ſongs of Zion, to barke in rage, who are Gods Servants, to be ſlaves to envious luſts. I cannot expoſtulate better, then in the words of S^t Cyprian, Si homo lucis eſſe Cypr. de zelo & livor….capiſti quid in zeli tenebras ruis? if thou art a Childe of light, caſt off as all, ſo eſpecially this work of darkeneſs, walk no longer in this way of darkneſs in which if thou perſiſt, what ever thy deceitfull heart may prompt thee, it will inevitably lead thee to utter darknſs, from which good Lord deliver us.

Amen.